Balancing Cultural Examples with Biblical Teaching in Preaching
Preaching the Christian message often involves navigating the tension between timeless biblical truths and the specific cultural contexts of the audience. This requires a careful balance, ensuring that cultural examples illuminate rather than overshadow the biblical teaching. The Apostle Paul, for instance, chose to preach "Christ crucified" rather than relying on "man's wisdom," despite his own education in secular learning [4]. This highlights a foundational principle: the biblical message itself, particularly the person and work of Christ, is central.
One key aspect of effective preaching is the clear articulation of biblical doctrine. The letters to Timothy and Titus contain "compact teachings" that likely served as early creeds or hymns, reinforcing core doctrines against false teachings that undermined the "universal appeal of the Good News" [3]. These foundational truths, such as the oneness of God and the singular mediation of Christ (1 Timothy 2:5), provide the theological framework within which cultural examples can be appropriately used [3].
The use of cultural examples in preaching can serve several purposes, primarily to make the biblical message more accessible and relatable to a contemporary audience. However, this must be done with discernment to avoid diluting or distorting the original meaning of the text. The Bible itself provides examples of how its teachings can be applied to various aspects of life. For instance, the concept of meekness is illustrated through Christ's own example and teaching, and is presented as a fruit of the Spirit that believers should cultivate in their conduct and interactions [1]. When preachers draw parallels between biblical meekness and contemporary cultural expressions of humility or gentleness, they are connecting a timeless virtue to present-day understanding.
However, preachers must be wary of "divers and strange doctrines" that can carry audiences away from the core truths of Scripture [2]. These "other doctrines" can include various human traditions or philosophies that diverge from the "uniform" and consistent message of the Bible [2]. When cultural examples are introduced, they should always serve to clarify and reinforce the biblical teaching, not to introduce concepts that are at odds with it. The goal is to ensure that the cultural illustration remains subordinate to the scriptural truth.
The New Testament emphasizes the importance of sound teaching and the proper use of spiritual gifts within the church. The gift of prophecy, for example, is understood not only as foretelling the future but also as the "gift of exhorting, preaching, or of expounding the Scriptures" [6]. This function of expounding Scripture is paramount, suggesting that the primary role of the preacher is to unpack the biblical text. When cultural examples are employed, they should aid in this exposition, helping the congregation grasp the implications of the biblical message for their lives. Adam Clarke, in his commentary on 1 Corinthians, notes that prophesying is to be preferred over speaking in tongues because it is superior for the "edification of the Church" [7]. This edification comes from understanding and applying God's word, which cultural examples can facilitate.
The balance between cultural examples and biblical teaching also involves recognizing the specific context of the biblical authors. The Apostle James, for instance, addressed an audience that had an "affectation... of being called 'Rabbi, Rabbi'" [5]. His exhortation, "My brethren, be not many masters," directly confronted a cultural tendency within his audience [5]. A preacher today might use a contemporary cultural example of seeking status or authority to illustrate James's point, thereby making the ancient text relevant to a modern audience without altering its core message about humility and the dangers of the tongue.
Furthermore, the Bible itself demonstrates a dynamic relationship with culture. The dispersion of the Jews, for example, was seen as having a "special design," preparing the way for missionary work by making them "fittest instruments for quickening others" [8]. This suggests that God can use cultural and historical circumstances to advance His purposes. Similarly, preachers can thoughtfully engage with contemporary culture, not to conform to it, but to find points of connection that allow the biblical message to resonate.
The challenge lies in ensuring that cultural examples do not become the primary source of authority or understanding. The authority remains with the biblical text. Preachers are called to "modestly keep within the bounds" of their office and talent, diligently improving their gifts for the benefit of the church [6]. This includes exercising discernment in how they integrate cultural references. If a cultural example introduces ambiguity or contradicts a clear biblical principle, it should be re-evaluated or discarded. The aim is always to bring clarity to the biblical message, not to obscure it with extraneous or misleading illustrations.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Meekness — Christ set an example of -- Ps 45:4; Isa 53:7; Mt 11:29; 21:5; 2Co 10:1; 1Pe 2:21-23. His teaching -- Mt 5:38-45. A fruit of the Spirit -- Ga 5:22,23. Saints should Seek. -- Zep 2:3. Put on. -- Col 3:12-13. Receive the word of God with. -- Jas 1:21. Exhibit, in conduct, &c. -- Jas 3:13. Answer for their hope with. -- 1Pe 3:15. Show to all men. -- Tit 3:2. Restore the erring with. -- Ga 6:1. Precious in the sight of God -- 1Pe 3:4. Ministers should Follow after. -- 1Ti 6:11. Instruct opposers with. -- 2Ti 2:24,25. Urge, on their people. -- Tit 3:1,2. A char”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 13:9: Be not carried about with divers and strange doctrines,.... The word "divers" may denote the variety and multitude of other doctrines; referring either to the various rites and ceremonies of the law, or to the traditions of the elders, or to the several doctrines of men, whether Jews or Gentiles; whereas the doctrine of the Scriptures, of Christ, and his apostles, is but one; it is uniform, and all of a piece; and so may likewise denote the disagreement of other doctrines with the perfections of God, the person and offices of Christ, the Scriptures of truth, the anal”
- 1 Timothy (Protestant academic) “Tyndale House on 1 Timothy 2:5: 2:5-6 Compact teachings, as in this passage, occur throughout the letters to Timothy and Titus (see also 1 Tim 3:16; 2 Tim 1:9-10; 2:8, 11-13; Titus 3:4-7). They might be adapted bits of creeds, hymns, or prayers that were known to the churches. The doctrines referenced probably relate to Paul’s trouble with the false teachers; it appears that their teaching undercut the universal appeal of the Good News and the effectiveness of the Gentile mission. The false teachers also had a deficient understanding of Jesus and his salvation. 2:5 There is one God and therefo”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2 (introduction): PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT. (1Co. 2:1-16) And I--"So I" [CONYBEARE] as one of the "foolish, weak, and despised" instruments employed by God (Co1 1:27-28); "glorying in the Lord," not in man's wisdom (Co1 1:31). Compare Co1 1:23, "We." when I came-- (Act 18:1, &c.). Paul might, had he pleased, have used an ornate style, having studied secular learning at Tarsus of Cilicia, which STRABO preferred as a school of learning to Athens or Alexandria; here, doubt”
- James (Baptist/Reformed) “John Gill on James 3:1: My brethren, be not many masters,.... The apostle having dispatched the subject of faith and good works, which constitute the pure and undefiled religion mentioned in Jam 1:27 which gave rise to this discourse, he proceeds to consider the evidence of a religious man, suggested in Jam 1:26 who is one that bridles the tongue; and enters into an account of the use and abuse of the tongue: and which is introduced by this exhortation; and which seems to be opposed to an affectation among the Jews, to whom James writes, of being called "Rabbi, Rabbi", or "Mori, Mori", master,”
- Romans (Methodist/Wesleyan) “Adam Clarke on Romans 12:6: Having then gifts differing, etc. - As the goodness of God, with this view of our mutual subserviency and usefulness, has endowed us with different gifts and qualifications, let each apply himself to the diligent improvement of his particular office and talent, and modestly keep within the bounds of it, not exalting himself or despising others. Whether prophecy - That prophecy, in the New Testament, often means the gift of exhorting, preaching, or of expounding the Scriptures, is evident from many places in the Gospels, Acts, and St. Paul's Epistles, see Co1 11:4, C”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 14 (introduction): We should earnestly desire spiritual gifts; but prophesying is to be preferred, because it is superior to the gift of tongues, Co1 14:1, Co1 14:2. Prophesying defined, Co1 14:3. How to regulate this supernatural gift of tongues, in teaching for the edification of the Church, Co1 14:4-13. In praying and giving thanks, Co1 14:14-17. Those who speak with tongues should interpret that others may be edified, Co1 14:18-22 What benefit may accrue from this in the public assemblies, Co1 14:23-28. How the prophets or teachers should act in the Church, Co1”
- Zechariah (Presbyterian) “Jamieson, Fausset & Brown on Zechariah 10:9: sow them among . . . people--Their dispersion was with a special design. Like seed sown far and wide, they shall, when quickened themselves, be the fittest instruments for quickening others (compare Mic 5:7). The slight hold they have on every soil where they now live, as also the commercial and therefore cosmopolitan character of their pursuits, making a change of residence easy to them, fit them peculiarly for missionary work [MOORE]. The wide dispersion of the Jews just before Christ's coming prepared the way similarly for the apostles' preaching”